1 sn The participle “loves” (אֹהֵב, ’ohev) indicates in this context that more is involved than the enjoyment of pleasure, for which there is no problem. The proverb is looking at “love” in the sense of needing and choosing, an excessive or uncontrolled indulgence in pleasure.
2 sn “Pleasure” is actually the Hebrew word “joy” (שִׂמְחָה, simkhah). It is a metonymy of effect, the cause being the good life that brings the joy. In the second colon, “wine” and “oil” would be metonymies of cause, the particular things in life that bring joy. Therefore the figures in the lines work together to give the complete picture.
3 tn The phrase “will be” is supplied in the translation.
4 tn Heb “a man of poverty”; NRSV “will suffer want.”
5 sn In elaborate feasts and celebrations the wine was for drinking but the oil was for anointing (cf. NAB, NCV “perfume”). Both of these characterize the luxurious life (e.g., Ps 23:5; 104:15; Amos 6:6).
6 tn The mention of “olive oil” (שֶׁמֶן, shemen) is problematic in the line – how can a fool devour it? Several attempts have been made to alleviate the problem. The NIV interprets “treasure” as “choice food,” so that food and oil would make more sense being swallowed. C. H. Toy (Proverbs [ICC], 406) suggests dropping “oil” altogether based on the reading in the LXX, but the Greek is too general for any support: It has “precious treasure will rest on the mouth of the sage.” W. McKane wants to change “oil” to an Arabic word “expensive” to read “desirable and rare wealth” (Proverbs [OTL], 552), but this idea does not match the metaphor any better. The figure of “devouring” in the second line simply means the fool uses up whatever he has.
7 tn Heb “a fool of a man.”
8 tn Heb “he swallows it.” The imagery compares swallowing food with consuming one’s substance. The fool does not prepare for the future.
